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David Ben Yehudah Messer Leon Un Pensatore Tra Aristotelismo E Platonismo

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David Ben Yehudah Messer Leon Un Pensatore Tra Aristotelismo E Platonismo Università degli Studi Roma Tre Dottorato di Ricerca in Filosofia e Teoria delle Scienze Umane XXIV Ciclo David ben Yehudah Messer Leon un pensatore tra aristotelismo e platonismo. Relatori: Dottoranda Prof. Elio Matassi Giada Coppola Prof. Alessandro Guetta 1 2 Parte Prima 3 Introduction Je me propose dans ma thèse d'étudier un auteur David ben Yehudah Messer Leon à travers des parties de son manuscrit le Magen David (Le Bouclier de David) en effet il s'agit d'une témoignage qui permet de placer historiquement la pensée d’un auteur qui se situe à la limite de la “période philosophique” et de la “période kabbalistique” de l’histoire de la culture juive à l’époque moderne. Il convient de notifier que David Messer Leon n'est pas un penseur « original » mais le Magen David peut nous permettre de réfléchir à la conduite d un penseur juif de la Renaissance italienne. David ben Yehudah Messer Leon (v. 1471-v.1535) est le fils de Yehudah ben Yehiel Messer Leon (v. 1422-v. 1498), philosophe et rhétoricien, un des personnages les plus prestigieux du Judaïsme italien du XVéme siècle que nous pouvons sans doute considérer comme un véritable chacham collel, l'homo universalis en latin. En effet Yehudah Messer Leon dans sa yeshiva a encadré au-delà des études religieuses 4 traditionnelles le trivium et le quadrivium c'est à dire les studia humanitatis. Pour fournir un cadre général de la pensée de David Messer Leon, et surtout pour pénétrer l'esprit de ses ouvrages, et le Magen David en particulier, il est nécessaire de retracer le rôle du père Yehudah dans la vie de David. En lisant les pages du Magen David il apparaît évident que David en plusieurs moments se détache des opinions de son père; on peut mettre en avant deux éléments fondamentaux soulignant les idées discordantes entre les deux générations des philosophes: le premier d'un point de vue strictement philosophique dont Aristote commence à perdre sa centralité dans les doctrines de David et le deuxième encore plus intéressant sur lequel les deux auteur son en total désaccord , la qabbalah. Malheureusement ce manuscrit appartenait au Judith College de Ramsgate ms. Montefiore (465) 290 mais une partie de la collection fut vendu incluant le Magen David; donc aujourd'hui il n est pas possible d'examiner directement l'original , cependant une copie en microfilm est conservée dans la Bodleyan Library à Oxford et à la Jewish National & University Library. Le Magen David comprend 176 feuillets; à partir de la feuille 102, il est écrit par un autre copiste (dans cette seconde partie, l'écriture hébraïque est typique de la Renaissance italienne). Les premières pages sont fortement corrompues ; après les feuillets 2 et 15 il manque probablement des pages, car l'enquête de David Messer Leon change complètement, sans transition apparente. Sur la marge de f. 2 r. on peut lire une marque de possession : « J'ai reçu ce ms. De la ville de Safet en 1836, David, fils de Raphael Meldola » . A la marge du f. 5 r. il y a une autre marque ou l'on peut lire que le ms. se trouvait « bebeth gheniza » de R. Amarm et que le manuscrit était envoyé de Moise Juda ben Israel à David Meldola. Selon la reconstruction de Hava Tirosh-Samuelson dans sa monographie « Beetween words life and thought of Rabbi Yehidah Messer Leon » le Magen David fut écrit par David Messer Leon pendant son séjour à Constaninople avant 1497. en effet ce manuscrit nous offre des exemples sur la vie de communautés formées en Turquie et en Italie (du Sud) par les juifs expulsés de l'Espagne et du Portugal. David Messer Leon dans un autre ouvrage le Kevod Chachamim nous informe de la situation et surtout des relations entre certaines communautés juives (en effet David parle des trois communautés, a savoir ashkenazite, séfarade et « pugliesi » et grâce à son intervention était possible la construction d une synagogue unique pour les trois communautés en Puglia). 5 Ma thèse sera donc divisée en deux grandes parties: la première est une introduction à la pensée de David Messer Leon par rapport à la philosophie juive et plus plus principalement la philosophie de la Renaissance; la deuxième partie traite de la traduction des partie, le plus intéressantes, et de l'annotation du manuscrit écrit par David Messer Leon : le Magen David . La première partie de ma thèse est consacrée à l’étude de la vie et de l'œuvre de David Messer Leon. Le premier chapitre est donc divisé en trois partie: − Naissance de David Messer Leon. Lieu et date de sa naissance. Première référence apparais dans le fol. 2 du Magen David. David en effet dit qu'il est ne dans la ville de Venise dans le Magen David et il va nous confirmer autres détailles dans le Kevod Chahamim (Les honneurs des sages) . Le Kevod Chahamim est une recueil de responsa rabbinique qui a été imprimé depuis la mort de David Messer Leon où on peut trouver des témoignages sur le séjours dans l'Empire Ottoman de notre auteur et des responsa qui concernent la vie des communautés juive dans le territoire de l'Empire Ottoman au débout du XVIéme siècle. − Dans ce paragraphe j'ai aussi reconstruit la liste de tous les ouvrages que David Messer Leon a écrit pendant tout sa vie. J'ai rédigé la liste de tous les ouvrages de David Messer Leon en ordre chronologique. En distinguant les ouvrages manuscrits des publiés, et encore les ouvrages qui nous sont parvenus de ceux qui sont cités par l'auteur mais sont perdus. − David Messer Leon et sa famille. Rapport entre la famille de Messer Leon et la famille da Pisa. David Messer Leon avait sûrement une excellente relation avec David da Tivoli – cousin par leurs pères, en effet David Messer Leon à dédié le Magen David et des autres ouvrages à lui. Notre auteur avait étudié avec David da Tivoli dans la yeshiva du Yehudah Messer Leon à Bologne. Mais la figure de David da Tivoli est très important, il a épousé la fille de Yehiel da Pisa, qui était le plus important banquier dans la Toscane; mais surtout on peut considérer Yehiel de Pise comme un véritable mécène des plusieurs penseurs et intellectuelles juives en Italie . − Voyages en Italie et dans l’Empire ottoman. David Messer Leon et ses séjours à Florence (les lettres entre David Messer Leon et David da Tivoli en témoignent ), Naples et Puglia (cfr. David Messer Leon Kevod Hachamim, Maqor, 6 Jerusalem, 1970). Le voyage dans l'Empire Ottoman à Constantinople (en Turquie), Salonique (l'ancien Thessalonique en Grèce) et Valone (en Albanie) ensuite l'expulsion des Juives du 1492 d'Espagne e du Portugal . Ce paragraphe est très relevante pour ce qui concerne la vie des différentes communautés juives (séfarade, ashkenaze, catalane, castillane, portugaise, et du Sud de l'Italie) dans un territoire qui n'est pas encore trop étudié par le chercheurs Mon deuxième chapitre L'education de David Ben Yehudah Messer Leon est divisé en quatre partie principales. Dans le premier paragraphe j'ai analysé le milieu culturel où David Messer Leon a grandit et il a vécu, donc j'ai encore un fois subdivisée le chapitre en trois paragraphes concernent la formation scolaire de David Messer Leon, a partir de la figure de son père Yehudah Messer Leon qui a été un personnage très importante de la vie culturelle juive en Italie, en second lieu l'intéresse qui David Messer Leon à développé pour les doctrines cabalistiques (qui a étudie en secret comme lui même indique dans le Magen David ) et la différence entre la position de lui et son père sur la Cabale. Les deuxième et le troisième paragraphe sont dédiés à l'éducation dans le monde chrétien, dans un côte et de l'autre le monde juif, le but est celui de montrer comment dans l'Europe du Moyen Age la translatio studiorum, c'est à dire le fusionnement de la pensée chrétienne, arabe et juive, est fondamental pour comprendre la démarche philosophique de l'époque. Donc David Messer Leon a étudié chez la yeshiva de son père Yehudah ben Yehiel ha Rofe, un des personnages les plus prestigieux du Judaïsme italien du XVéme siècle, mieux connu comme Yehudah Messer Leon. Dans sa yeshiva, Yehudah, au-delà des études religieuses traditionnelles il a choisi d'introduire aussi le trivium et le quadrivium c'est à dire les studia humanitas courants aussi bien dans les universités que dans les yeshivot juives de l’époque. À l'age de 18 ans David a été envoyé par volonté de son père à Padoue chez la yeshiva de Yehudah Minz, un maitre de halachah, c'est à dire de Loi. Au même age selon les paroles de David dans le Magen David il a aussi commence à étudier en secret les doctrines cabalistiques. David connaissait très bien la pensée juive d'auteurs comme Moses Maïmonide, Saadia Gaon, Gersonides, Abraham ibn Ezra mais aussi bien la philosophie arabe : l'influence de Ibn Rushd et Ibn Sina est présente dans ses écrits comme le Magen David. Mais la plus grande particularité qui le distingue des 7 autres penseurs juifs, qui lui sont contemporains, est son intérêt pour le système Thomiste. Tous ces auteurs sont profondément liés à la philosophie d'Aristote, en réalité on peut dire que cette démarche de la pensée est encore rattaché à une forme de philosophie médiévale. David Messer Leon, Platon et le platonisme. Est en effet le sujet du troisième chapitre, où je souligne la connaissance des œuvres de Platon dans le Magen David, probablement grâce aux traductions de Ficino et de l'Académie Platonicienne à Florence.
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